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' REVIEW 



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GARRISONIAN FANATICISM 



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AND ITS INFLUENCE. 



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PUBLISHED BY REQUEST 



" Turpi secernis honestum" Hor. 



BOSTON: 

SOLD BY TICKNOK, EEED & FIEJ y^. 

1852. *i^"" 






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REVIEW 



Of Rev. J. G. Forman's (Ultra Unitarian "Come-Onter,") Defence of Garrisonianism, 
Infidelity, etCt, and of bis Personal Abnse of Indindnals. 



Ipsi sibi smnnia fingunt^ Fir^ 



Mr. Forman has published two communications, one of which appeared 
in the Naiititcket Inquirer of June 18th, and the other in the Na7itucket 
Weekly Mirror, of July 10th, both of which subsequently appeared in the 
Liberator, with commendations by W. L. Garrison. 

Well has it been said by an eminent writer well known to us all, •' There 
is no nonsense so transparent, no crochet so ridiculous, no system so unrea- 
sonable, that it cannot find advocates and disciples. The maladies of the 
body, produced by artificial modes of living, react upon the mind, and infect 
the reason and sentiments ; and many a spurious philosopical system is the 
product, not of induction, but of dyspepsia ; and many a plan of reform, 
assuming to come from the brain, has its true origin in the bile. 

In the pulpit, from the forum, as well as from other positions in society, 
ranting, croaking and sniveling, coupled with " unamiable insanities," stalk 
abroad under the pressure of an apron-string philanthropy. 

The Ilev. New Light Come-Outer under consideration, has succeeded for 
some time past in disguising his rabidness from the public, under the garb 
of liberality and philanthropy ; not till very lately has it been generally 
known that he so fully endorsed this last and latest dreg of rabid fanaticism, 
when in some remarks from his pulpit, June 6th, and in the above commu- 
nications, he disclosed his sentiments. 

We shall better examine these rare specimens of morbid liberality by 
dividing them into two parts. First — His personal abuse. Secondly — His 
DEFENCE OF ULTRAiSM, ctc. The Origin of these pastoral missiles seems to 
have been a communication signed " A Citizen," appearing in the Inquirer 
of June 14th. His abuse is directed to the Editor, also to Medico. The 
latter, he asserts, without anything better than puerile evidence, is identical 

•Their own imaginations they deceirCt 



t 



with the wi-iter, [" A Citizen."] He proves himself a most valient and 
prodigious asserter, but makes too much hot haste, to think it worthy his 
attention to give proof. He first accuses one of a controversial spirit. In 
* this he showed himself a meddler, inasmuch as no one had had any con- 
troversy with him up to that time. He accuses others of untruth and 
^^ falsehood,'''' yet quibbles about it, and attempts to shirk away from the 
disgrace of such unministerial, ungentlemanly language, by saying, " The 
word liar has not been used by me, as alleged, &c.," " and does not belong to 
my vocabulary ;" as though one could accuse another of falsehood, and dodge 
the responsibility of such rudeness, by wrapping himself up in a parenthesis. 
That may do for little, artful dodgers, but the garb is too transparent, too 
net-like, and the touch of a musquito's bill would rend it asunder. True, 
such assertions, though pastorial, are no particular credit to one who speaks 
of himself as an " untrammeled Minister of the Christian Religion^ 

He reproves with bitterness and anger : It has been said, " one may 
pretend to quiet in the sight of men ; he may justify himself even with 
ingenuous arguments and with many words ; but the irritation of his soul 
consumes him" if angry. It has been the general impression that He who 
went about doing good, reproved calmly, and it carried conviction with it. 
But it seems evident to all who have read these two anti-parsonic missiles, 
that this, his "untrammeled" servant, deals in mere assertions, in a spirit of 
vindictiveness, leading others to be somewhat surprised to see one so easily 
doff the garb of humility, and show plainly that revenge lurks beneath the 
mild external. (It is said he was once a " limb" of the law.) "Revenge 
is no valor ; but to hear, even if wronged, is more christian-like, making one 
a martyr for truth's sake." Is'nt it so ? 'Tis always more agreeable to 
think well of others, and overlook little faults, inasmuch as none are perfect. 
It makes life seem pleasanter to be charitable ; yet when one sees open 
hypocrasy warring with a conviction of right, they are reminded that 

"Notes of sorrow out of tune, are worse 
Than priests and fanes that lie. 
Seems he a dove ? his feathers are but borrowed, 
Eor he's disposed as the hateful raven. 
Is he a lamb ? his skin is surely lent him, 
Tor he's inclined as are the ravenous wolves." 

Freaching and practice always look well together, and if others cannot 
always combine them, they most naturally expect it of — . 

It has been said that forbearance belonged to the christian graces, and 
that civility and politeness equally become the preacher as the hearer. But 
there is evidently some difference of opinion even on this point. Fanatics 
" come out " even upon these things, and are liberal in the extreme. For 
instance, one has been known to offer, by invitation, their humble services 



as a member of a choir, say for nine months more or less, doing it gratuitously 
and cheerfully; and the minister h:is been known to assail one in the news- 
papers as being permitted there by " courtesj'," evidently leaving the im- 
pression that he was an intruder, because he did not hire a seat. To say the ' 
least of such " untrammeled " politeness as this, it seems as though one must 
be hard driven for arguments to defend themselves by such means. Suck a 
viinister labors very hard to carry his points. If we may judge of the 
magnitude of his points by the "little feebleness" thus generated in the 
pienial gland of this fanatical abolition atmosphere, they would seem to 
come either under the class of microscopic Termites, or larvae. Such per- 
sons seem bound up and circumscribed by their own petty world of self- 
consciousness, and living mostly Avith the least of littleness, (themselves,) 
they are incapable of giving any free and fresh expression to natural 
thought and emotion. "They hug the phantom of their conceit close to 
their breasts, and deem it of universal interest and love." And 'tis barely 
possible, although inaprobable, that their mawkish foolery finds sympathising 
listeners. Others, however, may still continue their native attachment to 
forbearance, civility, and good breeding, notwithstanding the scragginess and 
dowdyism of the Rev. shepherd. Although the shepherd chooses to turn 
rabidly black, yet the native good taste of the flock, will doubtless preserve 
them from the wooley tinge of such sapient come-outer-ism. It has been 
said with truth, that, although all are kindly disposed to act, and lend their 
aid in the cause of hmuanity, yet their prudence keeps them within bounds ; 
and hence there are very few, if any, of his flock, who are so sable in their 
"isms" as is the "free and untrammeled," little dodger and ultraist. He 
stands alone in his aristocracy, puerile democracy, quibbling hypocrisy, and 
untrammeled civility — his flock and himself, toto coelo. Alas ! thus we 
behold this soi disant. 

His incivility towards the choir is a rare reward for services rendered, 
however humble ; and if one may judge from pre-conceived notions of 
his "Society," and of the people in general, and of their intelligence 
and urbanity, 'tis nothing more than justice to say that, so rude, mean, 
sneaking an act sets with grace only upon an arrogant, presumptuous, 
rabid Garrisonian Come-Outer. And it would appear that the Rev. sir's 
name placed to the communications under review, is now fairly enrolled 
under that fanatical banner. How true it is, then, that one who thus seeks 
notoriety by "stooping to conquer," is himself a victim to his own meanness. 

II. Again. It appears, by carefully examining these anti-parsonic 
missiles, that the object in his identifying " A Citizen" is, that he may have 
some mark for his "dead shot;" not that he might, by evidence, refute argu- 
ments, or do away with objectional inferences of others, but to indulge his 
penchant for personal abuse of the author. Did any one ever know one of 
these rabid specimens of humanity, who did not seek as earnestly for a 
1* 



chance of abusing others, as he ever sought for the food he eats ? They 
feed and exist upon denunciations. Well may we ask, why did this "un- 
trammeled," in his answer, set aside every spark of dignity, every shadow 
of argument, and substitute bare-faced assertions and scurrilous abuse ? 
Did he think others would be so very charitable as not to judge him by his 
fruits ? It will not be so with unprejudiced minds, and they are not a few. 
Should we not most naturally suppose that the reason he took so much 
offence, was because what was said by "A Citizen," was, to use his own 
words, "too true "? So he says of those who object to Garrisonian denun- 
ciations ; and, surely, what's good for the people, must be good for the 
preacher also. It has been said, that "to beget esteem, we must benefit 
others." But it seems, indeed, a new invention of ranters, to undertake to 
"Christianize public sentiment" by calling our neighbors "A Brotherhood 
of Thieves," and the churches brothels. 'Tis the offender that never pardons ; 
hence theij may look upon this " untrammeled," with charity. Those who 
act greatly, are truly great, — so says the proverb. 

But let us look for a moment at " A Citizen's" communication. It 
contained a few short sentences attributed to the Rev. Sir in his 6th of 
June remarks in his pulpit, in defence of rabid Abolitionism, viz., Garrisonian 
Anti-Slavery advocates " were sincere,'''' — charge of " infidelity loas untrue" 
— he " respected their holy zed." As to their denunciations of the churches, 
" may we imt ask, do not the churches merit it V These, which he does not 
deny, and knows it will never do, were followed by a few samples of anti- 
slavery sentiments unpalatable to every sensible person, of course, and he 
was asked if these were such as he meant others should understand him to 
endorse ? He made no answer direct, but flew off" in a tangent, and got 
awful wrathy. He couldn't keep his temper ; and ever since he has acted 
rather naughty for a minister. To be sure, one cannot always " keep cool" 
under great emergencies, although it's better to do so " if a body can." 
What he has since written confirmed all the above quotations. Yet he 
groans much about mis-quotations from his discourse, but thinks it imt pru- 
dent to specify. He poured out nearly a column of personal abuse upon 
" A Citizen," and doubtless felt better after being relieved of such stuff. 
He made more assertions than he could prove in a life-time. We will, 
however, leave him and his harmless and unciml personalities, and pass on 
to his defeiwe of Garrisonian ultraism. 

It is the opinion of most intelligent and prudent men of this country, of 
all political parties, — Whig, Democratic and Free Soil, — that these rabid 
men, by their rashness, and imprudence, and abuse, do much harm, and thus 
retard the cause of freedom. Hence they are enemies to the slave, and 
not true philanthropic men in sentiment or action ; and opposition to them 
is laboring for the good of humanity. Let us prove this by what follows. 

S. S. Foster, a lecturer for the Anti-Slavery Society, said in the Boston 



Anniversaries in May, " No one who heard him who should be in the posi- 
tion of a fugitive slave, would hesitate to strike a dagger to the heart of 
even Mr, Webster, should he carry out the principles he professed, to pur- 
sue the fugitive for the purjmse of carrijing him hack to slavery.'''' (See 
Boston Post, May 27th). "A Citizen " gave the substance of the above, 
but it was 7wt marked as a quotation; yet this " untrammeled " gets in 
a high furor, and makes the most absurd and monstrous blunder of calling 
it a "sample" of mis-quotation and dishonesty. His anger must have 
blinded him there, surely. It was either a blunder, or else intentional far 
effect, to mislead the public. But it is to be hoped no one will be so 
uncharitable towards him, or so rude as to apply one of his favorite 
expressions to himself, viz., he's been guilty oi *^ adding dishonesty to false- 
hood." 'Twould scarcely sound well to say such hard things of a minister, 
although some think ivhafs good for the people is good for the preacher. 
It may be so. Mr. Forman says the part of this quotation italicised is the 
whole gist of Mr. Foster's remark, and that it was making him utter some- 
thing entirely different, " not to say horrible" to leave them out of " A Cit- 
izen's" communication. "A Citizen" did not offer it as a quotation, but 
as the substance of what Foster said about using daggers. Neither is it 
given above as the precise language of Foster, but as an outline by the 
reporter. Mr. Forman made his reports for the Liberator in the same way, 
not pretending that they were the precise language of the speaker. It is a 
common way of reporting the Anniversary proceedings. But let us exam- 
ine the "gist" of Foster's remark. It seems to be a self-evident proposi- 
tion that the gist of it does not, as he asserts, appear to be the latter clause, 
as italicised, but rather, whether he recommended the fugitive's resorting 
to violent means of defence. The officer, in executing this law, is called 
upon to discharge his official duty. He is not the law-maker, but the 
executor. It is a law of the laud, and as long as he holds his office he is 
bound to discharge his duties, however unpleasant to himself Now should 
the fugitive carry out Foster's suggestion, he would be guilty of murder, 
and would be hung for it, although he escaped the of&cer in the first case. 
He would also destroy his own happiness, if conscious of having murdered 
any one. Well, then, however offensive this law is in itself, even to Mr. 
Webster, who opposed it in its present form, yet there is a constitutional 
obligation resting upon every one as long as the law exists ; and if any 
individual has a right to alter or resist this law, then has he the same right 
to resist and alter every law that does not suit his fancy. No individual 
has any such right. The gist, then, is the using the dagger. So Mr. 
Forman has missed his point here, and misled others, as he did about the 
quotation. When Foster councils the slave to resist this law with a dag- 
ger, he shows himself to be the very worst enemy the slave has, for he 
would make him a murderer, but not a free man. Mr. Foster is a hired 



8 

lecturer, employed by the Anti-Slavery Society to make known their prin- 
ciples. Mr. Forman says in his last, that one of the principles, as pub- 
lished to the world in their creed, is, " Our principles forbid the doing of 
evil that good may come, and lead us to reject, and to entreat the op- 
pressed to reject, the use of carnal weapons for deliverance from bondage, 
relying solely on those which are spiritual and mighty through God to the 
pulling down of strong holds." 

Now Mr. Forman thinks it was making Foster utter a sentiment which 
was very objectionable, " not to say horrible," to leave out a sentence which 
did not add to or take from the gist of Foster's atrocious villainy in urging 
the fugitive slave to become a murderer ; and he passes over in silence, 
without one word of rebuke, the fact that the dagger was to be used, even 
to be plunged to the heart of an eminent statesman, or any one else who 
felt it his duty to uphold this law, (not because he was not a friend to. the 
oppressed), but because he conscientiously discharged a constitutional duty. 
Mr. Webster is a friend to humanity, and knows better than to overthrow 
this government for the purpose of freeing the blacks. He feels by so 
doing it would enslave both whites and blacks in one eternal bondage to 
anarchy and despotism. The man that talks of " disunion" deserves to be 
rebuked. But alas ! all do not get their deserts ; had it been so, the 
whole squad of these rabid, fanatical, mischief-making Garrisonian Anti- 
Slavery mad-caps would have been singed in a fiery furnace seven times 
hotter than that into which Shadrach, Meshech and Abednego were cast. 
But should one see them there, they would at once help pull them out, and 
try and do them good " in a quiet way." These fanatics have never as yet 
cut their wisdom teeth ; 'tis to be feared they never will. 

II. Foster's creed forbids using carnal weapons. How near has he 
acted up to it, in recommending a dagger to the fugitive ? 

Mr. Forman is a peace man and a non-resistant^ yet he has identified 
himself with Garrison, Foster, Abby Folsom & Co., all of them spitfires 
and fighters, maligners and disturbers of the peace ; and the Bev. Sir de- 
serves to be, and, will he, judged by the company he keeps. All do not well 
know how he reconciles his friend Foster's daggerism and his own combat- 
iveness in controversies, with non-resistance, or with the principle, love 
thy neighbor as thyself. Does he consider it a " spiritual " method 
of reforming his brethren, to call them a " brotherhood of thieves ?" 
Wherever the rabid Anti-Slavery speakers have attempted to " reform and 
christianize public sentiment," (Forman's words), they have outraged the 
better feelings of all. Bold in speech, saucy, impudent and rude, disre- 
garding all justice to those who disagree with them, quarreling with the 
churches, calling the clergy a " brotherhood of thieves," their churches 
brothels, abusing our statesmen, and stirring up strife among the people, 
they act not unlike monomaniacs, and are such as Shakspeare graphically 
portrays in "Taming the Shrew :" — 



9 

" A mad -cap ruffian, 
That think with oaths to face the matter out. 
I know them, yea, 

And what they weigh, even to the utmost scruple ; 
Scrambling, out-facing, fashion-mongering boys, 
That lie, and coy, andjhut, deprave, and slander. 
Go anticly, and show an outward hideousness, 
And speak off half a dozen dangerous words, 
How they might hurt their enemies if they durst, [with daggers] 
And this is all." 

" Snivelers we know there are upon all subjects. They are infesting all 
classes of society, prattling from the catechism of despair upon reforms of 
the age. They are sniveling libcralists. They have a babyish, nerveless 
fear, that cringes to every phantom of apprehension, whining upon exchange, 
in the business mart, in the pulpit and from the forum. Their very exist- 
ence seems the embodiment of a whine. They are afflicted witli an apron- 
string philanthropy. Their regret seems to be the natural froth and scum 
of a whimpering disposition, and the fruits of arrogance. Their speech is 
the dialect of sorrow, reveling in the rhetoric of regrets and skin-deep 
lamentations. They mistake the trembling of the nerves, thinking it is the 
vibration of a chord for humanity. Of all bores, these snivelers are the 
most intolerable and merciless." They are ranters and braggarts about 
philanthropy and christian duty. They exercise no corresponding spirit 
of meekness, but indulge in the most bitter denunciations, often very un- 
justly, and assail individuals without a cause, and attribute to them all 
manner of fiilsehood and untruth uranerited. But all's well that cuds well, 
and Shakspeare has Daguerreotyped them thus : 

" Who knows himself a braggart. 
Let him fear this ; for it will come to pass 
That every braggart shall be found an ass. 
"What cracker is this same, which deafs our ears 
With abundance of surpurfluous breath 1" 

But their word-stilettoes make no great impression upon the minds of 
intelligent and reflecting people. They wear their daggers only in their 
mouths. They will never knock out others' brains. " Hector shall have a 
great catch if he knock out either of your brains ; a' were as good crack a 
fusty nut with no kernel." " I pray you to serve Got, and keep you out 
of prawls and prabbles, and quarrels, and dissentions, and I warrant you 
it is the petter for you." " What's the matter, that you unlace your repu- 
tation thus, and spend your rich opinion, in howling abuse of your neigh- 
bors." What good ? The chains of the oppressed are made stronger by it. 

" The earth hath bubbles, as the water hath, 
And these are of them ; 
Ott my life, my lord, a bulUe." 



10 

Those who are abused by this kind of Abolitionists need never fear, or 
feel unpleasant about it. The best of men have been thus attacked by 
them. The philosopher has well said, "I should not think the man sound 
at heart against whom the world has not something to say; for some one 
always speaks ill against a good patriot, a lover of freedom, and an honor- 
able man. 

" Be thoa as chaste as ice, as pure as snow, thou 
Shalt not escape calumny — 
That thou art blamed, shall not be thy defect, 
Por slander's mark was ever yet the fair." 

Zealous men are ever displaying to you the strength of their belief, their 
daggers, and non-resistance creeds, without practice to correspond, while 
judicious men are shoioing the grounds of it. "Wise men are instructed by 
reason ; men of less understanding by experience ; the most ignorant by 
necessity, and brutes by nature." To improve and christianise public senti- 
ment is to enlarge it in thoughts, and good feeling, and purpose ; and vio- 
lence of all kinds degrades and demoralizes it. The following thoughts 
are full of truth. 

" A Good Name. Always be more solicitous to preserve your innocence 
than concerned to prove it. It will never do to seek a good name as a pri- 
mary object. Like trying to be graceful, the effort to be popular will make 
you contemptible. Take care of your spirit and conduct, and your reputa- 
tion will take care of itself. The utmost that you are called to do, as the 
guardian of your reputation, is to remove injurious aspersions. Let not 
your good be evil spoken of, and follow the highest examples in mild and 
explicit self-vindication. No reputation can be permanent which does not 
spring from principle ; and he who would maintain a good character should 
be mainly solicitous to maintain a good character void of offence towards 
God and towards man." 

One who feels this true of himself, need not manifest so much sensitive- 
ness as Mr. Forman has, lest the community should not appreciate the 
vastness of his philanthropy, or that he should be " misunderstood " (his 
old story) in his abolition pretensions. The man of true merit need never 
offer loud-sounding words in self-defence of his cause. 'Tis the guilty one 
that gets angry, and fleeth when no man pursueth. Like your pacific 
adviser, sir, you need 

"Be advised; 
Heat not a fui-nace for your foes so hot 
That it do singe yourself: we may outrun. 
By violent swiftness, that which we run at, 
And lose by over-ininning. Know you not 
The fire that mounts the liquor till 't run o'er, 
In seeming to augment it, wastes it 1 Be advised." 



11 

Again. Surely, kind sir, never did mortal cook such a " kettle of fish," 
and call it parsonic, as you have printed to the world. Listen to a spe- 
cimen of your " untrammeled " tongue, or pen : — " Untrue ; garbled ; scur- 
rilous ; falsified ; dishonesty ; fabricated ; guerilla warfare ; detraction ; 
ajccusation ; unalterably ; iwt responsible even to the public for what I 
frreach ; grossest misrepresentations ; object of Abolitionists " to reform 
and Christianize the public sentiment of the people;'''' denunciations of 
Abolitionists against the churches and clergy are too true; falsehood. 
Christian forbearance, and last but not least, I stand before them [my 
people) a free and untrammeled minister of the Christian religion.'''' These 
are terms taken from Rev. J. Gr. Forman's vocabulary, the same in which 
he makes bold to assert the word liar " does not belong." Well may we 
exclaim with an emphasis, astonishing, indeed, if true ! How very minis- 
terial. An homily on forbearance, charity and humility, woidd be appro- 
priate. Why not ? 

IV. Again. This untrammeled asserter has taken remarkably bold 
ground to trammel the public from thinking, or even speaking. One would 
think we were indeed Frenchmen. Listen to his declaration of sentiment, 
his Neapolitan coup d' etat. " It is my privilege to occupy ?ny pulpit, and 
to preach ?ny sentiments there without being molested in the right by any 
newspaper or its correspondents. lamiwt responsible to you, (editor) or 
even to the public, for what I preach, but only to God and my own people, 
in their collective capacity as a religious society." " What you say of the 
right and custom of newspaper criticism upon the discourses of a minister, 
delivered in his own church to a stated congregation, you are entirely 
mistaken about. As a question of right, I know that you have no such 
right or legal privilege whatever, either by yourself or your correspond- 
ents, and in the manner you have exercised it, it will not be tolerated in 
future. My manuscript discourses are private property, and you have no 
right to publish reports and extracts from, or strictures upon them. It 
makes no difference whether they are theological or ethical, or on questions 
of humanity. That is altogether an aifair of my own, and of the society 
who employ my services." 

Now is it possible for a public speaker to copy-right his extemporaneous 
remarks? "A Citizen" did not report anything else. 

Then the whole of this declaration sounds like mere brag. 'Tis a fair 
specimen of brow-beating and bullying, not to say presumption and arro- 
gance. There is no law to support it; and the threat that "it will not be 
tolerated in future," is without force, worthless, and becoming only to an 
inconsistent non-resistant. The endorser of such sentiments should add, " Ho ! 
all ye unbelievers ! beware .' for I am an Abolitionist, and have a dagger .'" 
But let us examine this untrammeled minister's declaration a little closer. 
" I am 7iot responsible to you, or even to the public, for what I preach, but 



12 

only to God and my own people." Well then, let us suppose you preached 
treason towards the United States Government, or exhorted your hearers 
to resist, by force, paying their lawful taxes, denounced virtue and coun- 
tenance vice. Have not the public any right to object, or any individual, 
not even of your own congregation, or an editor, to say what they think 
of such preaching ? Astonishing doctrine this, truly ; just fit for a ranter. 
S. S. Foster recommended the fugitive, when pursued, to resist, with a dag- 
ger, a law of the United States. You preached against this law, and your 
discourse vv'as political in its bearing. He is a member of the Anti-Slavery 
Society for which you expressed much charity and sympathy. His zeal 
leads him to encourage the fugitive to become a murderer. You, in your 
pulpit, in your extemporaneous remarks, called this " a holy zeal." Your 
expression was, " I respect their holy zeal" Foster's creed discourages 
using carnal weapons. You say of certain articles which you have copied 
from the American Anti-Slavery Society's creed, (see Mirror, July 10th), 
•' These are the sentiments which I endorsed in my sermon, and which I 
now subscribe and approve with all my heart." You and Foster & Co. 
are, by mutual consent, hand and glove together linked in one brotherly 
chain, to Abolitionism of this sort, — he recommending daggers, you, Non- 
resistant, talking of legal prosecutions, etc., trammeling people's mouths 
and the press with bullying threats. And now, Rev. sir, with what grace 
may we quote your own language to the editor, " consistency, thou art a 
jewel !" 

V. Rev. J. G. Forman said, in defence of the fanatical, abusive and 
scurrilous slang and vituperation of these Abolitionists, (see Mirror, July 
10th), that " the reason the denunciations of the Abolitionists against the 
churches and clergy of the United States for their sanction and support of 
slave-holding, their fellowship with slave-holders, and their participation 
in the crime of slavery, has excited so much opposition and rancor in the 
bosom of the church, is because they are too true." He also said in his 
extemporaneous remarks, that the charge of infidelity brought against 
them " was not true." This is an additional specimen of his " untram- 
meled" assertions. By their words, and the testimony of some of their 
own members, let us judge, (provided, of course, he will permit us). Mr. 
Garrison said, in the Anti-Slavery Convention in Boston, May 25th, 
in speaking of the responsibility of the Society, " There are certain things 
for which such a body does become responsible; its votes, resolutions, 
etc., show what these are." From the Business Committee he reported a 
resolution on the Colonization Society, and a series of eight resolutions on 
the American Church and Clergy. These resolutions are in the Liberator 
of June 4th. They are too lengthy to copy, but there could not well be 
more slang, abuse, and vile vituperation, condensed into the same space. 
A few extracts are sufficient to show a specimen. 



13 

^'Resolved, That the New England Anti-Slavery Convention" (in view 
of certain considerations) " would again record its testimony against the 
American Colonization Society and its auxiliaries, as animated by au 
Tinrelenting spirit of persecution, — as promulgating doctrines and senti- 
ments equally detestable and unchristian, as Janus-faced in its professions 
and aims, as stimulating to fresh outrages upon the free people of color, as 
guarding and nourishing the entire system of slavery," &c. All of which 
every one knows to be false. 

The Colonization Society sent out 676 free blacks last year, and paid 
the expense, and this too, while the Abolitionists did little else but spend 
their funds slandering those who disagree with them. 

The following are fair specimens of abuse as to the church and clergy ; 
and the churches of Nantucket and other places must feel highly compli- 
mented, that llev. J. G. Forman, who occasionally speaks of an exchange 
of pul}>its, has identified himself as a fanatical Abolitionist, and says the 
reason such denunciations offend the clergy is because they are " too true." 

"Resolved, That it is still sacredly imposed upon us, by a scrupulous 
regard for the truth, by strict fidelity to the cause of the perishing slave, 
by all the aspirations and claims of oppressed humanity universally, to 
declare that the American Church is the mighty bulwark of ^Vmerican 
Slavery — the haughty, corrupt, implacable and impious foe of the anti- 
slavery movement, whether in its mildest or most radical aspect — the 
defender and sanctifier of colossal wrong and transcendent impiety — and 
consequently, that its pretensions to Christianity are the boldest effrontery 
and the vilest imposture. 

" Resolved, That by the term ' American Church,' Ave do not mean every 
local association styling itself a church, but the overwhelming body of 
religious professors embraced in the Catholic, Episcopal, Presbyterian, 
Congregational, Baptist, Methodist, Unitarian, Universalist, and other 
denominations in all parts of the United States. 

" Resolved, That, such being the character and position of that Church, 
it follows that the American Clergy are not less corrupt, degenerate and 
ungodly — ' blind leaders of the blind ' — ' dumb dogs that cannot bark, 
sleeping, lying down, loving to slumber ; yea, they are greedy dogs which 
can never have enough, and they are shepherds that cannot understand ; 
they all look to their own way, every one for his gain from his quarter' — 
' A BROTiiEuiioOD OF THIEVES,' whosc guilt is awfully enhanced by having 
' stolen the livery of the court of heaven to serve the devil in.' " 

After this may we not well inquire, where is Mr. Foster's dagger, and 
Mr. Forman's endorsement of Garrisonianism, and other things equally 
fanatical. Who does not know that the above resolutions are abusive and 
scurrilously false ? Yet this same zealous endorser and non-resistant fighter 
swallows the doctrine that the Baptist, Congregationalist, Methodist, and 
2 



14 

Friends Societies, in Nantucket and elsewhere, are only pretenders to 
Christianity, and among the vile impostors, their churches no better than 
brothels, and their pastors classed as " a brotherhood of thieves ;" and now 
may we ask, is not such a man a false pretender to liberalism, charity and 
decency ? Such philanthrophy is so very drum-like, sounding loud because 
empty. 

The zeal of the Rev. sir involves him in Woman's Rights, Ultra Peace 
principles, and " Non-resistance." Garrison hugs these and other phan- 
toms as does this his coadjutor, only more so. In the "Writings of 
Garrison," recently published, may be found the following rare melange, 
showing plainly " gratis anhelas, muLta agends nihil agens."* 

"We register our testimony, not only against all wars, whether oifensive 
or defensive, but all preparations for war ; against every naval ship, every 
arsenal, every fortification ; against the militia system and standing army ; 
against all military chieftains and soldiers ; against all monuments com- 
memorative of victory over a foreign foe, all trophies won in battle, all 
celebrations in honor of military or naval exploits ; against all appropriatioTis 
for the defeiise of a Tuition by force and arms on the part of any legislative 
body; against every edict of government requiring of its subjects military 
service. Hence we deem it unlawful to bear arms, or to hold a military 
office." 

After repudiating the government as it is, he says : " We therefore 
voluntarily exclude ourselves from every legislative and judicial body, and 
repudiate all human politics, worldly honors, and stations of auihority. If 
we cannot occupy a seat in the Legislature or on the Bench, neither can we 
elect others to act as our substitutes in any such capacity." " It follows that 
we cannot sue any man at law, to compel him by force to restore anything 
which he may have wrongfully taken from others." To show the consistency 
of this man's peace principles, and how they correspond with his mawkish 
non-resistance pretensions to Christian forbearance, he says : " There will be 
no real freedom or security among mankind until they beat tlieir swords 
into plow-shares and their spears into pruning-hooks, and learn war no more. 
We grant that every successful struggle for freedom on the part of the op- 
pressed, even with the aid of cannon and bombshell, is to be hailed with 
rejoicing but simply in reference to its object, and not to the mode of its 
accomplishment." This is endorsing Foster's daggerism in full. In the 
Liberator of July 23d, Garrison publishes a quotation purporting to be 
from Medico's remarks before the members of the Virginia Legislature and 
American Medical Association, assembled in Richmond last May. But 
as those remarks have never as yet been in print, he either quoted them 
from his own brain or that of the Rev. come-outers, and as the sentiments 

* Out of breath to no purpose, and bring about nothing. 



15 

■which he prints were not uttered by jMedico, 'tis but reasonable to judge 
that the pates of these two brothers in fanaticism are a little addled. A 
screw is loose in one or both of them. 

The following words from Garrison's book, page 117, are aptly applied 
to himself: — "They who, to promote the cause of truth will sanction the 
uttei-ance of a falsehood, are to be put in the category of liars." In the 
Anti-Slavery Anniversaries, speaking of the influence of the Church upon 
tlie State, he said " the general assembly of the Presbyterian church (old 
school) was now holding its session in Sodom, Gomorrah, Pandemonium, 
the very focal point of slavery, Charleston, South Carolina. The new 
school assembly of this same church was held in Washington, a place 
where no one dared speak out his voice in favor of universal libei'ty. He 
also referred to the Methodist Conference in this city, as doing nothing for 
freedom, while they could be the guests of a slave-cftching city government, 
and could go in a body to Faneuil Hall to hear the great slave-hunter of 
the country open his lips and blaspheme liberty." (Applause and hisses). 
The press he complimented as being " ninety-nine out of one huiulred inter- 
ested in stijiing the sentiment of liberty in this coirntry." 

The following quotations from the same book (p. 119) relative to the 
" American Union," are a fair specimen of this pious judge's fanaticism 
of the government that protects himself and his property. 

'■'■ Accursed be the Americafi Union, as a stupendous republican impos- 
ture." — " Accursed be it, as a libel on democracy, and a bold assault on 
Christianity! Accursed be it, stained as it is with human blood, and 
supported by human sacrifices !" — " Accursed be it for its hypocrisy, its 
falsehood, its impudence, its lust, its cruelty, its oppression ! Accursed be 
it, as a mighty obstacle in the way of universal freedom mid equality.'''' — 
" Accursed be it from the foundation to the roof ; and may there soon iwt 
he left one stone upon another tJiat sfmll rwt be thrown down" 

We may soon expect to hear that this ring-leader of mad-caps is offering 
his execrations against the Insane Asylum, that out of charity keeps him 
within its kind protection. The above quotations show plainly the evil 
tendency of a man's dwelling too intensely upon one idea. Such usually, 
according to the natural laws of mind, become monomaniacs. Well may 
we say of their zeal, 

"Although it had fifty liobbies to ride, 
Has really no foundation; 
But like the fabrics that gossips devise, — 
Tliose single stories that often arise 
And grow till they reach a four-story size, 
merely a fancy creation." 

VI. Again. Mr. Forman said the charge of infidelity brought against 



16 

the Anti-Slavery Society " was not true." But is not this, too, one of his 
assertions ? Let us see what others say. A Mr. Barker, of whom Garrison 
speaks highly, says in the Liberator of June 14th, of the Bible — " It 
seems, therefore, evident to me, that so long as the Bible, or even that 
portion of the Bible which is called the New Testament, is regarded as the 
word of God, and as a perfect rule of life, great numbers will consider that 
slavery is not inconsistent with God's will, and that slave-holding is not 
inconsistent with piety, justice or charity. If I could believe the Bible, 
or even that portion of the Bible which is called the New Testament, to be 
the word of God, and a perfect rule of life, I should regard the Abolition- 
ists as dangerous men, and regard abolitionism itself as infidel in its char- 
acter and impious in its tendency. And I think it impossible to overthrow 
slavery in the United States without previously overthrowing the doctrine 
of the divine authority (Jf the Jewish and Christian Scriptures." Wendell 
Phillips said (Liberator, June 4th) " he had listened with interest to the 
discussion during the day, on the question of infidelity. We said, years 
ago, that the only exodus for the slave from his house of bondage was over 
the ruhis of the American Church and the American Constitution. We 
believed it then, and we believe it now." Mr. Barker and Wendell 
Phillips are men after Mr. Garrison's own heart. Mr. Forman finds in 
these men a congenial spirit, and " respects their holy zeal." Barker says 
if the Bible is the word of God, Abolitionists are " dangerous men," in- 
fidels, and their doctrine " impious in its tendency." Then out of their 
own mouths are these persons giving testimony of their infidelity, 

H. C. Wright, formerly an anti-slavery lecturer, said in a recent number 
of the Liberator, in substance, that he had substituted Paine's " Age of 
Reason" for the Bible. Almost every number of that paper contains 
similar sentiments to the above quotations. The same paper has recently 
published both of Rev. J. G. Forman's effusions, from a Nantucket paper, 
and speaks highly of them. People are judged by the company they keep, 
" Birds of a feather," &c. And his combativeness and one-idea principle 
shows too plainly that 

" He's the Sah River boatman, who always stands willing 
To convey friend or foe without charging a shilling. 
And so fond of the trips, that, when leisure's to sjjare 
Hell row himself up, if he can't get a fare. 
The worst of it is, that his logic's so strong, 
That of two sides he commonly chooses the wrong; 
If there is only one, why, he'll split it in two, 
And first pummel this half, then that, black and blue. 
That white's white needs no proof, but it takes a deep fellow 
To prove it jet black, and that jet black is yellow." 

It is but justice to remark here, that most of the community feel an 



17 

interest in the emancipation of the shive, while the Clarrisouian fanatics, 
by their fool-hardiness, rashness and imprudence, are constantly throwing 
obstacles in the way of setting the colored people free. This is the opinion 
of the most eminent men in Boston and elsewhere, where Garrison is best 
known. It was the opinion of Dr. Channing, who did more for the cause 
than they ever have or ever will, and he had no fellowship with Garrison- 
ians whatever. The Free Soil party have stood aloof from this squad of 
measly ranters, and they are abused constantly by the Liberator and by 
these itinerant blackguards, traveling about through the country, spung- 
ing a living out of those who ai"e deceived by their slang. 

There is an odor hanging about these ranters like that about Mormonism 
and Millerism. They are no friends to the slave, are enemies to freedom, 
to the truth, and are not worthy the confidence of honest and intelligent 
persons. Such is the opinion of all who know them well. Such is the tes- 
timony of many. In conversation recently with many prominent men in 
Richmond, Va., among others Gov. Johnston, and several members of the 
Legislature, they testified, that in their opinion slavery would have been 
done away with in Virginia long before this, had it not been for the 
rashness and imprudence of rabid Abolitionists. While in Washington, 
several prominent members of Congress, — among whom were those known 
as advocates for freedom, — expressed similar views. 

Of the Sabbath, Garrison says : " The Sabbath, as now recognized and 
enforced, is one of the main pillars of priestcraft and superstition, and the 
strong-hold of a merely ceremonial religion." (See Grrrison's Writings, 
p. 100). Mr. AVebster says of the Anti-Slavery Society and its influence, 
" I do not think them useful. I think their operations for the last twenty 
years have produced nothing good or valuable. I cannot but see what 
mischiefs their interference with the south has produced. The result of it 
has been, not to enlarge, but to restrain, not to free, but to bind faster the 
slave population of the south. That is my judgment." The Abolitionists, 
" mingling all the while their anathemas at what they call ' man-catching,' 
with the most horrid and profane abjurations of the Christian Sabbath, and 
indeed of the whole of Divine Revelation. They sanctify their philan- 
thropy by irreligion and profanity ; they manifest their charity by con- 
tempt of God and his commandments." 

This is the opinion which the majority of New England people have of 
these pretenders to philanthropy. No one who has listened to them can 
doubt the truth of Mr. Webster's sentiments, expressed in the above quo- 
tations. 

VII. The following are specimens of the " untrammeled" quibbler's 

contradicting himself and his quondam friend Garrison. Of his discourse 

he says : " What I said was, that I should discuss it (slavery) as a moral 

question, not as a question of politics ; but that if its moral bearings led me 

2# 



18 

across the track of the politician, I should go there. So this " untram- 
meled " dodger did " go there " politically, electioneering for his own party. 
And most piteously does he whine, now that politicians " go there" too, and 
call him to an account for his hypocrisy. He thinks his pulpit and his 
apron-string philanthropy will protect him. Vain delusion. 

Again, He says " so much of the definition of Abolitionism as makes 
its object the overthrow of the church, civil government, &c,, are miserable 
falsehoods, invented by reporters of a corrupt press ;" (meaning all except 
Garrisonian presses). Yet, when Phillips says the slave can be freed only 
by " the ruin of the American Church and the American Constitution," and 
Garrison says " accursed be the American Union," and " may there soon 
not be left one stone upon another that shall not be thrown down," this 
same puerile " untrammeled " dodging quibbler says the reason the denun- 
ciations of Abolitionists against the church offends, &c., " is because it is 
too true." AVell may he blush and hide himself with shame-facedness from 
such Garrisonian sedition and outrageous blasphemy against the American 
Union. Who would deny such men hemp, if their insanity and outraged 
consciencies led them to leave the land of their birth for their country's 
good ? Shakspeare says of Parolles, " that prince of braggarts, that valiant 
word-gun, that pronoun of a man, a marvelous compound of art, volubility, 
impudence, rascality and poltroonery," as a " bugbear of pretension and 
shadow in man's clothing;" — of Slender as a "most potent piece of imbe- 
cility, an indescribable and irresistible nihility, who is obliged to be sue 
gerieris from a lack of force of character to imitate or resemble anybody 
else." The following letter is from one of their own number formerly, who 
left them — soon as he found them out. 

The author of this letter has been for some years President of the Ober- 
lin College, Cleveland, Ohio, and is a man of eminence, of influence, candor 
and Christian standing, for aught that I have ever heard. The Anti-Slavery 
Convention poured out much of their wrath upon him last May, as they 
did also upon Mr. Webster, Drs. Dewey, Gannett and Spring, Father 
Mathew, R. W. Emerson, Kossuth, the Whig, Democratic and Free Soil 
parties, and as they do upon everybody who differ from them. No libel is 
so great as to have evil men's praise. Those err who so act as to please 
evil-minded persons. The Liberator praises Rev. J. G. Forman. Should 
it praise " Medico," he will ask what ill he's done that blackguards ap- 
prove ? Should it speak ill, it is just what may be expected from such 
unprincipled knaves and infidels. 

President Mahan, of Oberlin College, for years an active member of the 
Anti-Slavery Society, gives an opinion which is worthy of a careful pe- 
rusal. 



19 

From the Glasgow Examiner. 

LETTER FROM PRESIDENT MAHAN. 



"Rev. Wm. Scott, 

" Dear Brother : — Erom communications which I received some months since, I 
perceive that a difference of opinion has arisen among the friends of the slave and the 
advocates of human rights, in Glasgow, in regard to the character and influence of the 
American Anti-Slavery Society. In these communications my own name is referred 
to, and ditfercnt and opposite constructions are put by yourself and others upon state- 
ments which I made when in your city some two years since. To yourself and others 
I made the statement, that while the society speaks one word for the slave, it speaks 
two against the church. You understood me to mean by the terra church, a pro-slavery 
church; others understood me to use the term without any such intended qualification. 
In this they were right, and you wholly misunderstood my meaning. I used no such 
qualifying term, as you will no doubt recollect, nor did I suppose myself to convey the 
meaning which its use would imply. As the subject is up, and in accordance with the 
advice and solicitation of Christian friends, I will present you with a full and frank 
statement of my opinion of the American Anti-Slavery Society, the society of which 
W. L. Garrison is the prominent leader and representative. I will also state some of 
my reasons for that opinion. I believe, then, I give not only my own but the almost, 
if not quite, undivided oj)inion of Christian men of this country, when I say that this 
society, in its fundamental tendencies and aims, is not, properly speaking, an Anti- 
Slavery Society, but an infidel, no-human government movement, using the anti-slavery 
sentiment as a club with which to strike down the church and the state, and mainly the 
former. I do not, nor do Christian anti-slavery men, object to the society because 
infidels are members, and are employed as lecturers by it. I am willing to join with 
infidels, Mahomedans, and Hindoos even, in vindicating the rights of crushed humanity. 
But I am not willing to lend my countenance for a moment to a society which, mask- 
ing itself as an anti-slavery society, is in fact aiming to prostrate Christianity itself. I 
know you too well to entertain a doubt in respect to the fact of a perfect harmony of 
views with regard to the sentiment above expressed. But what is the character of the 
American Anti-Slavery Society ? Look, in the first place, at the Liberator, the expo- 
nent of the principles of the president of that society. I do not say that it never con- 
tains articles advocating the claims of Christianity as of divine origin, but I have never 
heard of such an article contained in it. On the other hand, this paper is one of the 
principal mediums through which formal assaults are made upon the claims of the 
Bible and our religion to such an origin, a main sewer through which the most 
grossly infidel sentiments are being conveyed into the public mind. The vantage 
ground which it occupies as an advocate of human rights is thus used to open batteries 
upon Christianity itself As far as my observation and information extend, the progress of 
this society is in fact an enlanjcinent of the dead sea of infidelity. Professing Christians 
even, who are drawn into fellowship with it, are almost, if not quite universally, drawn 
into opposition not merely to a pro-slavery church, but to the church as such, with 
all its ordinances, and to Christianity itself 

" We may also form some estimate of the character and tendencies of tliis society from 
the known character of its agents and lecturers. I know of but three gentlemen whose 
entire time is, and for many years has been, wholly devoted to the interests of the 



20 



society as pul)lic agents and lecturers, to wit, H. C. "Wright, Pai'kcr Pillshury anil S. S. 
Foster. All these are open apostates from Christianit}', having all of them once been 
preachers, or candidates for the ministry. Like all apostates, they hate with a hatred 
unmingled and most bitter the faith they have rejected. What should we expect would 
be the influence of a society, represented by and reaching the public through such men ? 
What should we suppose would be the ultimate and chief aims of such men, hating as 
they do Christianity and the church far more than they do slavery ? It is to my mind 
fearfully ominous in respect to the tendency and aims of a society whose file leaders are 
such men. But what is the character of the teachings and influence of these men as a 
matter of fact 1 Everywhere they appear as the most bitter denunciators of the church 
as the pillar of slavery and the mother of abominations, and these denunciations are 
poured out without any careful and just discrimination. To them the church has but 
one neck, and they aim at least to cut off its head with a single blow. " We are com- 
ing into Ohio," said one of them in a letter to a friend of mine, " for the purpose of 
putting down the church and the government ; will you join us ?" " Will your mission 
end," said this same friend to another of them, " with slavery abolished, and all things 
put right in respect to it ?" " No," was the reply, " our mission does not end till we 
have put down the church." To show how utterly indiscriminating they are in de- 
nouncing churches, take a single example : — Seventeen years ago or more, the church 
at Oberlin withdrew from all connection with pro-slavery organizations, openly with- 
held communion and fellowship with slave-holders, repudiated the negro pew, and all 
other known pro-slavery principles and usages. It would seem that such a position 
would save this church from even the sweeping denunciations of these men, yet there 
probably is no church in the land that receives their unqualified denunciation more 
frequently, or so bitterly, as this very church. One of them told me that, in his judg- 
ment, there was no church in the United States that was doing so much to uphold 
slavery as the church in Oberlin. In a great meeting of days, held a few miles from 
us, in a great tent purchased for the purpose, much of the time of these men was spent 
in holding up this church to public reprobation ; and one of the prominent reasons 
avowed was that we believed in the inspiration of the Old Testament, and worshipped 
the God revealed therein, the God, as they call him, of incest, murder and blood. In 
short, the offence of Oberlin was this : — we were a church, and not " come-outers," 
uniting with it H. C. Wright, Parker Pillshury and S. S. Foster against Christianity 
itself. These men, the approved agents of this .society, sent out for one professed pur- 
pose exclusively, are yet using their anti-slavery platform as a battery with which to 
assault the Bible and the character of a church, for no other reason than that it was a 
church, and its members Christians. 

"Everywhere also they are accustomed to speak of the church in such a manner as 
to bring the church as such, the ministry, and all the ordinances, into contempt, and I 
see not how any person can listen to them without being impressed with the conviction 
that it is with them a fixed purpose and aim to produce that result. Take an example 
or two in illustration : One of them boasted to me that they had brought about such a 
public sentiment in Massachusetts as to render it impossible for the churches there to 
have revivals. Another, in a public lecture, hypothesised a company of dogs as coming 
forward to join the church, catechised them, imagined as present, in respect to their 
doctrinal knowledge and experience, and then went over the ordinance of baptism, 
exclaiming, " I baptise thee, Bose, in the name of the Father, and of the Son, and of 
the Holy Ghost, Amen," and so with the others. It got into the papers that dogs were 
actually brought upon the stage. This the Liberator pronounced " a Satanic lie,"' but 
did not deny the fact as above stated. What shall we think of a society which employs 
men, knowing them to be guilty of such blasphemous outrages upon all that is sacred 
in religion and the religious sentiment in man 1 



21 



"This the American Anti-Slavery Society does. In a meeting of this society in the 
city of Rochester, New York, where the chairman, at the commencement of one of the 
sessions, simply remarked that if any present desired to offer prayer, an opportunity 
would be given. Mr. Garrison instantly rose and ridiculed the idea of having prayer 
at all, and spoke with approbation of a lady, who asked his fethcr why he did not ask 
a blessing upon a whole barrel of pork at a time, and have the matter finished at once, 
instead of going through the ceremony every time a portion of it was brought upon the 
table. It is thus that the church, as such, with the ministry and all the ordinance, are 
treated by this society. Now when I see men upholding for years a system of opera- 
tions which manifestly tends to but one result, I do not hesitate to impute to them the 
design to produce that result. For this reason I am compelled to regard this society, 
not as to what it professes to be, an anti-slavery society and nothing else, but as being, 
in its fundamental tendencies and aims, an anti-church and anti-Christian society. 
This is the light, I repeat, in which Christian anti-slavery men throughout the length 
and breadth of the land do regard it, and are they not justified in so doing? 

" I have one other remark to make of this society, and then I have done. The main 
element in the spirit of the movement, it honestly appears to me, is revilism, the prin- 
ciple of hatred to slavery, to slave-holders and their abettors, to the church and to the 
state, and love to nobody. I see almost nothing in their writings or lectures which 
tends to excite in the mind the spirit of universal philanthropy. I have no sympathy 
with the spirit of the society, and do not wish to have any. I lay down their M'ritings 
and leave their meeting with feelings of hoiTor, such as I conceive myself to possess 
were I fleeing from some cold dark cavern, haunted by spirits of darkness. I see no 
tendency in this society tending towards the real spirit of universal love, or any of its 
fruits. I havf spoken free to you, my brother, of my views of this society. You will 
appreciate my motive, and no doubt give to my statements a candid hearing. 
" Yours, with much esteem, 

"A. MAHAN. 

•' Cleveland, Ohio, December, 1851." 



VIII. This then is the society which the Kev. " come-outer " sympa- 
thizes with, and speaks of with charity and feeling, and thinks is " Chris- 
tianizing public sentiment" of the people. And now may we not ask, 
about how long it will take to convince others that their's is a " holy zeal," 
and that the community are to be benefitted by throwing aside the Bible, 
placing themselves under the instruction of such teachers, who abuse all 
who disagree with them, after the manner of these fanatics ? How many 
daggers does S. S. Foster think the fugitives will have to use, to accom- 
plish their purpose ? Is there not as much guilt resting upon those who 
recommend the fugitive to become murderer, as upon the one who 7ises the 
dagger ? Does not the law recognize those who become accessories to 
crime as criminals ? Is not resistance to established laws of the land a 
crime, and can clergymen preach resistance to law from their pulpits, and 
then be so stupidly foolish as to think themselves protected by the sanctity 
of their pulpits ? Do they not rather make a sacreligious use of their 
privileges by so doing ? It would seem so. True he may preach what he 
pleases, and it's equally as true, his hearers will think what they please 



22 

about it, and it's not impossible tliey may speak tbeir own thoughts, too. 
It would be a little Popish for them, a la come-outers, to fling aside tram- 
mels from their own tongues and clinch them upon their neighbors. No, 
sir, that will never do. Verbum sapienti. Some ten years a resident in 
Boston, mingling with men of various callings and professions, it is but 
justice to say, that few indeed can be found who diifer from the sentiments 
expressed by President Mahan. No one can spend an hour in the anti- 
slavery meetings, as they have been conducted in Boston, without having 
abundance of evidence that all he says of their infidelity, disloyalty to the 
government and pernicious influence of the Liberator, is true. Every 
word of it is true. So thinks one who has listened to them often for years 
past. Well has it been said of such fanatics and their abusive language, 
" All the ' decent drapery ' of decorum they throw ofi' with the utmost care- 
lessness." They are justly classed among the one-idea fry, egotistic snivelers 
and ranters after notoriety; enemies to the emancipation of the slave from 
his bondage, retarding the progress of the dawn of freedom by their inju- 
diciou.s course, back-biters, public brawlers, disunionists, slanderers and 
revilers. They mistake their mental diseases for philanthropy. They 
would re-construct society after the image of their own sick imaginations, 
and make slaves alike of whites and blacks. An humane imbecility, "like 
the mingling of moonbeams with fog, drearily illumes the intense inane of 
their rhetoric." "Their idiosyncracies, follies, maladies, moonshine and 
misery" are never better satisfied than when feeding upon the entrails, 
garbage, filth and scum of frailty. To them there is no sunny side of life, 
but all is gloomy, dark, yea, black as the blackest specimen of the " image 
of God cut in ebony." When we consider the welfare of society, the prog- 
ress of civilization, the moral elevation of the race, and contemplate the 
enfeebling, if not immoral result of indulging in a dainty and debilitating 
egotism, we cannot but look upon the influence of these sniveling whimper- 
ers as degrading and pernicious. Even their selfish lamentation, though 
accompanied by talent, should be treated with the contempt and scorn it 
deserves. There are so many inducements to pamper these uuspiritual 
"manifestations" in this age, that there can be but little danger that oppo- 
sition will be too severe; neither is it a duty to let it pass in silence. Said 
Mr. Garrison in Nantucket a few years since, " These people are too much 
united ; we can get no foothold here for our principles till we stir up strife 
and get them quarreling among themselves." They abused all, and were 
pelted with rotten eggs, driven from one public hall to another, and finally 
off the island. Theirs is the spirit of strife and hatred, yes, bitter hatred 
to all who disagree with them. They fo^et that, like charity, "mercy" 
never faileth. " If we do good, says another, " to them who hate us, we 
are doubly happy, and they have no power to hurt us." 

But how accursed is the spirit of hatred ! the deadliest spirit and the 



23 

worst which the poet phices in his pandemonium of evil. Gloomily she 
came upon the world, as smoke from the bottomless pit, shrouding the sun 
of heaven, and withering the beauty of earth. Onward she has trod her 
fearful way, the dark minister of terror. Her throat is an open sepulchre ; 
with her tongue she uses deceit ; the poison of asps is under her lips ; her 
mouth is full of cursing and bitterness," (such as comes from the pen of 
this Kev. sir). "Hers it is to sow discord among brethren ; hers to scatter 
party spirit and bigotry over the land ; hers to make children of the same 
soil Cains to one another (with daggers) ; hers to dash nation against 
nation, and to bury millions in the shock; hers to rejoice in evil as her 
good, and to glory when evil is triumphant ; when domestic peace has fled 
the earth ; when tranquility is banished from the neighborhood ; when the 
avenger plunges the death-ioeapon in his opponent's bosom ; when the incen- 
diary purples the midnight with a sanguinary blaze ; when the plain is 
reeking and the city heaves in agony, and thrones tremble in the crash, — 
'■'■hatred is there ; there is ruthless fury f and Garrisonians are striving to 
ruin our government, discard Holy Writ, stir up strife between the north 
and south, and in cities and villages, and among friends, wherever they go. 
Mobs usually accompany them. And in conclusion, well may we say to 
the author of these two communications, so full of anger and bitterness, — 
" One may pretend to quiet in the sight of men; he may justify himself 
with ingenious arguments and with many words; but the irritation of his 
soul consmnes him. In the sight of God and man, in the secret conviction 
of the soul, the forgiver has the award of righteousness, and he has the 
position of greatness. Is not the implacable spirit generally connected 
Avith some other unholy passion, love of popularity, for instance? One 
dark thought cherished in the mind has an evil fecundity of others darker 
than itself But the mind that turns from the evil to seek the good will 
ever find sufficient to recompense its labor and to mitigate its severity. Is 
not the spirit of Christian forgiveness and forbearance becoming a preacher, 
Rev. sir? Is it not becoming to "preserve the simplicity of charity, rather 
than to nourish the prejudice of aversion?" Is it not better to strive at 
least "to discern in the vague obscurity, floating images of good, than to 
magnify, by the mist of anger, every fault into gigantic stature? If we 
conceive the unutterable light of a genial and benignant temper, we must 
regard a vindictive disposition as a sad affliction, and we must pity the man 
who feeds the serpent which stings himself. " We are liable to mistakes 
respecting others, even in their external life; we can but dimly see it; we 
behold it in remote perspective, and hear of it with uncertain sound." To 
err is human. None are infallible. It has been said that Christian for- 
giveness can rise to positive good towards an enemy. A man under its 
influence would do justice to his enemy's merits; he would admit his vir- 
tues; make allowance for his weakness; defend his character; sympathize 



/ 



24 

with his affliction, desire his happiness, and if possible, aid him to attain it. 
(Is this true. Rev. sir?) "He would thus try to make impression by the 
silent eloquence of elevated principle; he would prove by his entire con- 
duct how superior charity is to pride and hatred; he would embrace every 
opportunity to remove misapprehension; and finally, he would fall upon 
the heart of his opponent with gentle droppings of kindness." Time will 
prove what you and others have not yet fully understood. You have made 
a sad mistake. There is truth in the spirit of charity; 

" It droppeth as the gentle rain fr.om heaven 
Upon the place beneath ; it is twice blessed ; 
It blesseth him that gives and him that takes." 



Boston^ August, 1852. 



LIBRfiRY OF CONGRESS 



002 199 076 




